doi: 10.15503/jecs20172.268.274 ! Local Cultures and Societies Appropriated Islam: Hindu-Muslim cultural symbiosis and matriliny among the Mappilas of Kerala Musthafa Farook Faculty of History, S.S.College, Areacode, Malappuram-673645, Kerala, India E-mail address: [email protected] Haskerali E.C UGC Research Awardee, Dept. of Malayalam & Kerala Studies, University of Calicut.673635 Kerala, India E-mail address: [email protected] Abstract Marumakkathayam or the matrilineal form of inheritance is an important social institution that emerged in Kerala around the beginning of Ninth Century A.D. Some prominent sections in the Hindu community practised this system. Joint families under the headship of the eldest female member was a peculiar feature of this system. The male members were visitors of the household and the inheritance of the property went to the children of the female members. Gradually, the women became the owners of property. The system was also prevalent among the Mappilas of the land. Different reasons are attributed for the emergence of matriliny among them. But the conversion of the matrilineal Hindus to Islam is the real cause for adaptation of this institution in Muslim society. Keywords: matriliny, mappila, tharavad, karanavan, mut’a Islam is seen as a patriarchal religion and treats women as subservient to men and women live under the protection and control of their husbands. Exploring the unusual matrilineal system family among the Muslims in Kerala, one is struck by the question, why did the followers of Islam, which has a monolithic doctrinal framework, embrace such an institution that is deemed as non-Islamic by the clergy? This paper tries to answer the question why a male-controlled religion like Islam has assimilated matriliny into its fold. Marumakkathayam or a matrilineal form of inheritance is an important social institution that emerged in Kerala around the beginning of the medieval period i.e. Ninth Century A.D. The political anarchy created by the decay and fall of the Second Chera Empire and the subsequent socio-political developments set the stage for the development of this system. At the end of the 12th Century, the Journal of Education Culture and Society No. 2_2017 0 institution became the norm of the social life of Kerala and other social institu- tions like janmi system (feudalism) and devadasi system strengthened its spirit and structure. The social, economic and cultural aspects of the contemporary life of the period were in ß uential in the development of this institution. Marumakkathayam: Structure and functions Matriliny is the organization of life based on a joint family system on the foun- dation of one’s ancestral home or tarawad. The institution functioned through the joint family system via tarawad . A tarawad was a joint family consisting of all the descendents of a common ancestress in the female line. The mother and all her children, all her grandchildren by the daughters, all her brothers and sisters and all the descendents on the sister’s side lived together in the same home sharing a common kitchen and enjoying all the property and after her death, they shared her property with one another (Sreedhara Menon, 2008, p. 233). However, the children of the male members had to leave the tarawad . Such children had property rights in their mother’s tarawad (Kurup, & Ismail 2008, p. 32). It was the mother who formed the stock of the descent and kinship as well as the rights to property were traced through females and not through males. The tarawad membership was acquired by birth. Every member, male or female, had an equal interest in the family property. The tarawad property was the joint property of all the members and each member had the right of main- tenance from it, but none could claim in partition. This institution is centered upon women. It gave protection to women compared to their counterparts in patrilineal families. Women were the stock of the land title and it was through them that the tarawad name was transmitted from one generation to another. She had a birth right over tarawad property and this lasted throughout her life. A big tarawad was composed of several numbers of residents and vast landed properties. The property of the tarawad was held in common and partition was not allowed. The head and manager of the tarawad was the senior-most male member of the family called the karanavan. The literal meaning of the term is one who is accountable and responsible. He was an agent who represented the tarawad but, not its owner. The Nair community, who were the traditional warriors of the Kerala rulers, practiced this system widely. Nairs were the warrior class in the region and they constituted the military wing of the kings of the state. The emergence of innumerable kings after the decline of the Chera state led to frequent warfare in the land and the Nair s got little time to attend to their household affairs. The absence of the male members in the Nair families due to their engagement on the battle Þ elds entailed women to shoulder the responsibilities of the family and they gradually became the custodians of the families. Joint families and the headship of the eldest male member became the peculiar feature of the matrilineal system. The other male members were often visitors of the house- hold and the inheritance of the property went to the children of the female Local Cultures and Societies members. Gradually, the women became the owners of the property and Nair women had to depend on their wives for their economic needs. Other commu- nities in Hinduism like Ezhavas, Samantans and Ambalavasis also followed this system 14 . Inheritance and succession through the sister’s children in the female line tracing descent from a common ancestress. A large group of people descended from a female living together in a tarawad or ancestral house, the basic unit of this system. As mentioned above, marumakkathayam was practiced by various castes of the Hindu community. But interestingly, the system was also prevalent among the Mappilas of coastal areas of Malabar 15 . The Muslims of North Malabar, some coastal areas of Kerala like Cannannore, Tellichery, Mahe, Calicut and Ponnani as well as the people of Laccadive, Minicoy and Amindivi islands practiced this system(Ibrahim Kunju, 1989, p. 174). Generally, Islam is a patri- archal religion and treats women as subservient to men and women live under the protection and control of their husbands. Islamic scriptures contain many references about the status of women which says that they should live accord- ing to the likes of their husbands and they are entitled to inherit only half of the share of men. Islamic society is patriarchal and it upholds a patrilineal system of inheritance. In Arabia Islam had established patriliny by obliterating the elements of matriarchy and reorganized the family life by placing the man at the centre. Although there are some differences between this system and the same among the Nairs in the medieval period, the structure, the nature and the character of both were the same. Causes for matriliny among the Mappilas The prevalence of marumakkathayam among the Mappilas is a peculiar fea- ture of Kerala society. Islam insists that a man provide for the maintenance of his family. Providing food, shelter, clothes and other necessities of life for wife as well as for the children - is his responsibility and a wife is not expected to share that duty, and he has no right in the income she draws. Thus, it is appar- ent that certain factors that were not related to the tenets of Islam led to the emergence of matriliny among the Mappilas. Different views are expressed about the circumstances which led to the origin of matriliny among the Muslims. Many scholars who have worked on the social life of Kerala hold the view that Muslims accepted matriliny from the Nair community as a result of intermarriage and conversion (Kunjan Pillai, 14 William Logan quotes Herman Gundert that some 26 castes in Hinduism practiced this system in Kerala: (1) The 17 Brahmin illams in Payyannur, (2) Kshatriyas , (3) Tirumulpad (4) Nairs (5) Urali (6) Andor (7) Pallichan (8) Kushavan (9) Vyabari (10) Kolayan (11) Chembotti (12) Pisharadi (13) Variyan (14) Nambuthiri (15) Teyambadi (16) Maran (17) Poduval (18) Kuttunambi (19) Atti- kurichi (20) Unnitiri (21) Eradi (22) Vallodi (23) Nedungadi (24) Veluttedan (25) Chaliyan and (26) Tiyan in North and Travancore are these castes (Logan, 2000, p. 154). 15 Mappilas are the people evolved from the marital relationships between native women with the Arabs who settled in Kerala for trade purposes. Journal of Education Culture and Society No. 2_2017 1970; Miller, 1976; Sreedhara Menon, 2008). Supporters of this view point out that the institution of matriliny was associated with the Nair practice of poly- andry (Miller, 1976, p. 252). Since the Nairs were the adherents of this tradition, they carried it on along with many other social practices even after their con- version to Islam. The conversion to Islam from the Hindu community did not make the converts renounce their old practices. A vast majority of the Indian Muslims are descendants of early converts from Hinduism and most of them have retained many cultural traits of their previous faith. Even casteism sur- vives in Indian Muslim society in various forms. While adhering to the essen- tial tenets of Islam, the converts have tended to retain their social and cultural mores. Spread over wide areas and in a diversity of cultures, Islam has shown remarkable ß exibility by evolving major adjustments with local customs and practices; kinship and legal systems; and political and economic structures.